God 2 Whosoeuer therefore setteth himselfe against the power resisteth B.G.L. but there is an other word for that afterward resisteth the ordinance of God and they that resist shall receiue to themselues condemnation iudgement V. 3 For rulers B. magistrates G. Be. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not to be feared are not a feare Gr. for good works but for euill wilt thou then not feare be without feare G. the power doe well so shalt thou haue praise of the same 4 For he is the minister of God for thy good wealth B.G. but if thou doe euill feare for he beareth not the sword in vaine without cause L. for nought G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he is the minister of God and reuenger for wrath to take vengeance G. on him that doth euill 5 Wherefore it is necessarie to be subiect not because of wrath onely but also for conscience sake 6 For for this cause pay ye also tribute for they are Gods ministers bending themselues seruing L.B. applying themselues G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with force and strength applying see c. 12.12 to the same purpose 6 Giue vnto all men their dutie tribute to whome ye owe tribute custome to whom custome feare to whome feare honour to whom honour 8 Owe nothing to any man but to loue one an other for he that loueth an other his neighbour L.S. hath fulfilled the Law 9 For this Thou shalt not commit adulterie Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnesse Thou shalt not couet and if there be any other commandement it is briefly comprehended capitulated Gr. not restoared L. fulfilled S. in this saying namely B.Be. in this Gr. Thou shalt loue thy neighbour as thy selfe 10 Charitie doth not euill to the neighbour therefore is charitie the fulfilling of the Law 11 And that considering knowing Gr. the season that it is now time the houre Gr. that we should be raised awake B. from sleeepe for now is saluation nearer vs better then our saluation is nearer L.B.G. then when we beleeued 12 The night is past on passed before L. praecessit but it is better interpreted processit is past on Be. and the day is approached is atiband G. is come nigh B. let vs therefore cast away the works of darknes and put on the armour of light the habit which beseemeth the light Be. ad 13 So that we walke honestly as in the day not in ryoting Be. or gluttonie G. in musike S. or drunkennes neither in chambring and wantonnes nor in strife and envying 14 But put ye on the Lord Iesus Christ and take no care make no perswasion Gr. B. for the flesh to fulfill the lusts thereof 2. The Argument method and parts IN this Chapter from the generall exhortation to the offices of charitie the Apostle commeth vnto particular duties as vnto the Magistrate and then falleth againe into the commendation of loue dehorting from grosse vices and corruptions of life so then of this chapter there are three parts 1. the first of dutie to be exhibited to the magistrate to v. 8. 2. of loue in generall v. 8 9 10. 3. the exhortation is extended from v. 11. to the ende 1. In the first the proposition is expressed v. 1. euery soule must be subiect to the magistrate which is confirmed by diuers reasons 1. from the author or efficient cause which is God amplified by the contrarie that may which resist magistrates resist against the ordinance of God 2. from the effects the punishment of those which disobey v. 2. 3. from the double ende of magistracie or gouernment the praise of wel-doers v. 3. and the punishment of them that doe euill v. 4. 4. from the inconuenience that ensueth he that disobeieth violateth a good conscience therefore for conscience sake we must be subiect v. 5. 5. from a part to the whole they pay tribute therefore they must yeeld obedience also in other things v. 6. 6. ab aequo from the equitie of it we must pay vnto all that which is due but subiection is due vnto the magistrate as he prooueth by diuers particulars v. 7. Ergo. 2. In the second part the Apostle exhorteth vnto mutuall loue 1. from the rule of equitie it is a common debt which one oweth vnto an other 2. from the effects it is the fulfilling of the law v. 8. which he prooueth 1. by a particular induction v. 9. 2. by remoouing of the contrarie effects loue doth none euill vnto our neighbour therefore it is the fulfilling of the law 3. Then the Apostle concludeth with a generall dehortation from certaine vices which is ioyned with an exhortation to the contrarie vertues And the same is either generall vrged by two arguments 1. one taken from the state of the regenerate saluation is nearer now then before v. 11. 2. the other from the circumstance of time which is propounded figuratiuely the night is past and the day is come v. 12. Then the particular exhortation followeth v. 13. with a dehortation from the contrarie vices and so he concludeth againe generally concerning both v. 14. 3. The questions and doubts discussed 1. Quest. Of the occasion which mooued the Apostle in this chapter to entreat of the dutie of subiects to the Magistrate 1. Chrysostome thinketh that the Apostle hauing treated in the former chapter of patience and not rendring euill for euill doth very oppotunely now mooue obedience vnto the Magistrate multo enim magis illis qui benefaciunt c. for much more ought we to obey them which deserue well of vs if we should not be auenged of them which doe euill 2. Beside he giueth an other reason that whereas the Christians had in those daies many troubles tentations and trialls it was needlesse van as tentationes superaddere to adde vaine idle tentations and occasions of trouble namely in resisting the Magistrates 3. Calvin thinketh that this precept was added especially because of the Iewes to whom it seemed a very vnmeete thing that progenies Abraha in servitute maneret that the progenie of Abraham should remaine in seruitude vnder heathen gouernors the same reason is touched by Peter Martyr 4. Pareus addeth that S. Pauls doctrine concerning Christian libertie as he said before c. 6. we are not vnder the law but vnder grace might haue beene misconstrued as though Christiās should not be subiect to ciuil laws therfore he seasonably vrgeth ciuil obediēce 5. Adde hereunto that the Christians were defamed as enemies vnto the policie of Commonwealths and ciuill Magistracie which false surmise was the cause of the persecuting of Christians as Clemens Alexandrin lib. 4. stromat therefore the Apostle to giue satisfaction to the Gentiles thus exhorteth this mooued Iustinus Martyr in his 2. apologie vnto Antonius the Emperor to cleare the Christians by many arguments of this surmised imputation Tolet. 6. And further whereas the Apostle before had taught that Christians should not avenge themselues some might haue gathered thereupon that it
conscience but to resist Gods ordinance is a deadly sinne saucians conscientiam wounding the conscience Pareus so Haymo propter conscientiam mentis for the conscience of the mind which we must keepe and preserue pure Quest. 14. Why tribute is to be paid vers 6. For this cause that is as a testimonie of your subiection you pay tribute some referre these words to the former sentence v. 4. be is the Minister of God praepositi sunt à Deo they are set ouer others by God and therefore they must pay tribute Haymo some thus expound for this because they are profitable for you Hugo but these words rather depend of the next before because of conscience for the paying of tribute is a testimonie of their subiection that they in their conscience acknowledge it to be due Pay ye tribute 1. he saith praestatis non datis you pay not you giue to shew that it is not giuen but they repay it againe in their care which they vndertake for the common-wealth gloss or 2. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribute is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beare or bring in quia infertur à subditis because it is brought by the subiects into the kings treasure Pareus or it signifieth properly portage money which was paid for such commodities as were brought in and so by one kind all the rest are vnderstood as there be diuerse other customes as pedagia which was paid for the passage on foot toward the mending of the high wayes guidogia guide money for those that trauailed and such like Faius 3. and the Apostle maketh expresse mention of the paying of tribute taking it as a thing yeelded and acknowledged of all because it was obiected against the Christians that they vnder pretence of religion would free themselues from tribute as Iustinus sheweth apolog 2. ad Anton. For they are Gods Ministers 1. Two reasons are giuen of the lawfulnes of paying tribute both because it was a signe of their subiection and as a recompence to the magistrate for his great paines vndertaken in the defense and gouernement of the commonwealth 2. the word here vsed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers as the Magistrate before is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a minister which words are not onely vsed of sacred offices as we see but of ciuill and therefore that it a false obseruation of the massing Papists Act. 13. v. 4. where by the vse of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister they would prooue that the Apostles said Masse Applying themselues to the same ende c. 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more then to serue as the vulgar Latine readeth it betokeneth to continue watch to take paines in any busines as c. 12.12 continuing or labouring perseuering watching in prayer 2. some referre these words to them that pay tribute that they serue to this ende Gorrhan but it is euident that the Apostle speaketh of the Magistrates that they watch ouer the people for this not to receiue tribute as some interpret but it is referred to the whole dutie of the Magistrate rehearsed before that he beareth not the sword for naught that he is for the terror of the euill and praise of well doers Quest. 15. Of the diuerse kinds of tribute and to whom they are due v. 7. Render therefore to all men c. 1. Chrysostome here observeth well that the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 render not giue nihil enim gratuite dat qui hoc fecerit for he doth not giue any thing freely that doth this for it is our dutie to yeeld obedience in all these things here specified to the Magistrate 2. But Origen hath here a strange allegorie by the powers he vnderstandeth the ministring spirits and by the tribute vectigalia negatiationis in carne the payments due for our trading in the flesh to the spirits exacting it of vs by diuerse tentations but this dangerous kind of allegorizing peruerteth the sense of the Scripture giueth occasion of many errors 3. Gorrhan calleth the first two custome and tribute delictum temporale the temporall debt which is due vnto superiours the other he nameth debitū spirituale the spirituall debt which is either inward feare or outward honour As though all outward honour and seruice were spirituall the Apostle speaketh onely of ciuill honour which is to be yeelded to the Magistrate not of spirituall and religious honour which is onely due to God 4. The Apostle here nameth two kinds of payments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribute and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is interpreted custome 1. Some doe thus distinguish them tribute is that which solvitur domi is payed at home vectigal custome that which is carried to the Lords house gloss ordin Lyranus taketh tribute for that which was paid generally by a countrey or citie in signe of their subiection custome that which is exacted of particular persons as for traffike merchandise Martyr Pareus take the first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the tribute paied out of mens grounds or substance and the custome due for commodities caried forth or brought in Beza taketh the first for capitatio poll mony when men are taxed either by the poll or accordding to their wealth so the Syrian interpreter calleth it argentum capitationis head siluer and the latter for tribute due out of their grounds or for Merchandise and such like but the latter rather called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to be the poll mony which was paied viritim man by man as appeareth Matth. 17.25 it is called tribute or census poll mony and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was such tribute as was due for commodities brought in as the etymon of the word sheweth and the Latine word vectigal is so called also à vehendo of carrying when the fruites of their grounds were brought into the citie And so with vs there are two kind of payments subsidies and tenths which are laid vpon men according to their abilitie and substance and then the impost and custome which is due for merchandise in the exporting of wares or bringing in of forren commodities but for the most part these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are confounded and are indifferently taken for any kind of tribute or payment made to the gouernours yet to speake distinctly there are two kinds of tribute which is either laid vpon the persons which is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poll money or vpon their substance either mooueable as their goods such as is merchandise or immooueable as their lands and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribute impost Faius 5. Here the Apostle nameth fowre kind of duties which are to be performed to the Magistrates and their officers as impost and custome to the customers tribute and subsidies to the collectors and threasurers feare to the kings officers and ministers and honour to the person of the
ex conspectu mutuo maior laetitia oriatur by the mutuall sight one of an other greater ioy is caused in 4. ad Galatas See further Synops. Centur. 2. err 63. 5. Controv. That festivall daies ought not to be consecrated to the honour of Saints The Romanists hold the contrarie reasoning thus for their opinion 1. Argum. God is honoured in his Saints the festivals therefore which are instituted to the honour of the Saints are referred to and determined in God Ans. 1. No will-worship tendeth to the honour of God but the odoration of Saints is a will-worship therefore God can not thereby receiue honour 2. God rather is thereby dishonoured for they giue the honour due vnto God vnto creatures inuocating the name of Saints saying O S. Peter S. Paul heare vs. 2. Argum. The memorie of the Saints is to be honoured but festivals are dedicated to the memorie of Saints Ergo. Ans. 1. Popish festivals are not dedicated onely to the memorie of Saints but to their worship which is idolatrie 2. and the Saints may better be remembred then by erecting holy daies in their names namely by imitating of their godly zeale and setting before our eyes their good example see Hebr. 13.7 3. Argum. These festivals of the Saints haue beene receiued and confirmed by long custome and therefore are not to be reiected Ans. Cyrpian saith epist. ad Pompeium writing against the epistle of Stephanus Bishop of Rome consuetudo sine veritate vetustas erroris est custome without truth is but the oldnes of error Our arguments for the contrarie part that no festivals are to be consecrated to the honour of Saints are these and such like 1. All religious worship is due vnto God onely him onely shalt thou serue Matth. 4. but to dedicate daies vnto the honour of any is a religious worship Ergo. Augustine saith honoramus sanctos charitate non servitute we honour Saints with charitie not seruice de vera relig c. 55. 2. Argum. Festivall daies are not onely for the rest of the bodie but for the sanctifying of the soule but this is onely Gods worke therefore to him onely the right of festivall daies belongeth 3. In the old Testament there were no holy daies consecrated to the Patriarks as Abraham Isaak Iacob nor to any of the Prophets therefore neither ought any be so dedicated in the New 4. Christians are not to imitate Pagans in the rites of religion but in dedicating daies vnto Saints they imitate the Pagans apparently for so the Pagans did consecrate feasts to their inferiour gods as the Saturnals to Saturne the Bacchinals to Bacchus and such other herein Papists doe follow their example changing onely the names and this was done by the authoritie of one of their owne Popes Greg. l. 9. ep 71. festa Paganorum sensim esse c. the Pagan feasts are by little and little to be changed into Christian feasts and some things must be done to the similitude of theirs that they may more easily be brought to the Christian faith c. 6. Controv. Whether all the festivalls of Christians are alike arbitrarie to be altered and changed as shall seeme good to the Church Herein not onely the Papists are our aduersaries but some of our owne writers seeme to incline vnto this opinion The Papists affirme that the Sabbath is but an Apostolicall tradition and that it was charged from the last day of the weeke to the first by the authoritie of the Church Rhemist whereupon it will follow that the Church may alter it by the same authoritie if it shall so seeme good vnto an other day Learned Pareus hath also this position dub 4. hypoth 3. feriae Christianorum quantum ad genus sunt necessariae vt tamen quantum ad speciem maneant liberae c. the holy daies of Christians though they be necessarie in generall yet in particular are free that they may be changed and transferred if there be cause from one day to an other c. and he seemeth to account the dominicall day inter res medias among things indifferent hypoth 4. But I preferre herein the iudgement of that excellent diuine D. Fulke who concerning other festiuals of Christ and the holy Ghost thinketh that they may be changed as the Church shall see cause from certaine daies vnto other occurrent times and occasions or from the daies now observed to other as things in themselues indifferent but concerning the Lords day he writeth in these words But to change the Lords day and to keepe it on monday twesday or any other day the Church hath none authoritie for it is not a matter of indifferencie but a necessarie prescription of Christ himselfe deliuered to vs by his Apostles annot Revel c. 1. sect 7. The reason hereof is 1. because we finde that in the Apostles time the first day of the weeke was appointed to be the Lords day Act. 20.7 1. Cor. 16.2 Revel 1.10 who beeing directed by the spirit of God no doubt but herein also they followed either the expresse commandement of Christ or the speciall direction of the spirit 2. because there can not come the like reason of the altering of the Lords day while the world endureth as was in the first change namely for the commemoration of Christs resurrection 3. the Sabbath could not be changed but by the same authoritie whereby it was first instituted which was by God himselfe Wherefore to conclude this point the festiuals of Christians may be diuided into three sorts 1. some are of necessitie to be kept and bind in conscience as the Lords onely 2. other festiuals though not so necessarie yet are conuenient to be retained and can not be remooued without great scandall as the feasts of the Nativitie Circumcision Annuntiation Ascension of Christ and of the comming of the holy Ghost 3. some are meerely arbitrarie in the Church as all other festiuals of the Apostles See further hereof Synops. Centur. 2. err 87. and Hexapl. in Genes c. 2. 7. Conntrov Against Purgatorie v. 8. Whether we liue or die we are the Lords hence may be confuted the Popish opinion of purgatorie for they which are the Lords are alreadie purged by the blood of Christ and neede no other purgation by fire if they be not purged they are not the Lords for no vncleane thing can come into his sight so the Spirit saith Blessed are they which die in the Lord they rest from their labours Revel 14.13 all that die in the faith of Iesus die in the Lord if they die in the Lord they rest from their labours but they which are in purgatorie are in labour and sorrow still See further Synops. Centur. 2. err 11. 8. Controv. Whether Christ by his obedience and suffering merited for himselfe eternall glorie and dominion 1. It is the opinion of the Schoolemen that as Christ merited by his death for his members redemption from death and sinne so by his perfect obedience and most holy passion he
mother in affection as Iesus and Iohn had to whom our Blessed Sauiour commended his mother Quest. 12. Of S. Pauls generall salutations without any speciall note of commendation v. 14.15 1. Lyranus this distinguisheth the persons here saluted by S. Paul that as v. 10.11 he commended some for their faith in Christ as Apelles with others and v. 12.13 others for their labour and ministerie in the Church as Thryphena and Tryphosa so now he propoundeth exempla concordiae certaine examples of concord ioyning many together of one societie and companie 2. Tolet obserueth well that these two companies the one named v. 14. the other v. 15. might belong vnto two families and so Origen thinketh they dwelled together Philologus and Iulia are thought to be the husband and wife 3. Touching some particulars 1. Origen thinketh that Hermas was the author of the booke called pastor which Scripture or writing he holdeth to haue beene divinitus inspirata written by inspiration But it was held of others to be an Apochryphal booke See Euseb l. 3. c. 2.5 2. there is one Hermas and an other called Hermes whom Beza translateth Mercurius but the same name would haue beene retained in the Greeke as Vrbanus and Rufus which are Latine names 3. Philologus is thought by S. Andrew to haue been made the first Bishop of Synope 4. Olympas not Olympius as the vulgar Latine readeth is the name here of a man not of a woman as Erasmus and Beza obserue 4. Origen thinketh this was the reason why Saint Paul giueth no speciall commendation to these and namely none to Hermas quia post multa peccata ad poenitentiam conversus c. because he was converted vnto repentance after many sinnes But I rather allowe here of Chrysostomes iudgement that although they are not set forth by their seuerall commendations as the rest yet this is to be considered that these beeing inferiour to the rest the Apostle salutatione sua non dedignatur doth vouchsafe to salute them and he also calleth them brethren and Saints 5. And least any might haue been grieued that they were not by name saluted illos commiscet c. he mingleth them together salute one another c. Chrysostome so the Greeke scholiast omnes promiscue ponit he putteth all together least any should haue beene offended cuius nomen expressum non fuerit whose name was not expressed Quest. 13. Of the custome then vsed to kisse one an other v. 16. 1. Chrysostome and Theophylact here obserue because the Apostle had giuen diuerse commendations vnto them to whom he sendeth greeting that the lesse commended should not envie the greater nor the greater dispise and contemne the lesse osculo sancto permiscet pares facit he putteth them together with an holy kisse and so maketh them all alike 2. This vse was then taken vp in the Church for one to kisse an other in their holy meetings and assemblies in token of mutuall loue and goodwill as is euident both in this place and 1. Cor 16.20 2. Cor. 13.12 1. Thess. 5.26 in all these places it is called an holy kisse and 1. Pet. 5.14 the kisse of loue this vse was frequented in their assemblies as in their generall prayers as Tertullian testifieth lib. de orat and specially in receiuing of the Sacrament as Chrysost. hom 77. in Ioan. 16. bene in mysterijs osculamur vt vnum efficiamur we doe well to kisse in the mysteries that we may become one for as Gellius noteth out of Plato lib. 19. c. 11. anima animae coniungitur vsque ad labia progressa per osculum one soule is ioyned to an other by a kisse meeting as it were at the lippes And not onely then but vpon other occasions as when they receiued any epistle from the Apostle they vsed to salute one an other with a kisse Hugo whereof Haymo giueth this reason because I am not present to kisse you all salute ye one an other with a kisse met amoris causa for my loue sake 3. Concerning the originall of this custome 1. Neither did it take beginning from this and the like places of the Apostle as Haymo saith ex hoc loco alijsque similibus mos traditus est ecclesiae out of this place and the like was deliuered this custome to the Church for the Apostle did not first bring in this custome it was in vse before 2. neither yet was it mos Romanae gentis the fashion of the Romanes so to doe Osiander but as Calvin saith it seemeth among them to haue beene minus vsitatum lesse in vse for it was not lawfull for women to kisse any but of their owne kinred and Tiberius made a lawe against it Sueten in Tiber. c. 39. 3. It was then an olde custome among the Hebrewes taken from the Patriarkes and other holy men and women which vsed one to salute an other with a kisse as we reade Gen. 27.26 Gen. 29.12 and in other places from them then was this custome descended And among them it was not onely amoris benevolentiae sed honoris reverentiae signum not onely a signe of loue and goodwill but of honour and reuerence as it is said Psal. 2. Kisse the sonne least he be angrie as where the kissing of the Princes hand is vsed as a signe of loyaltie and subiection Gualter 4. It is called an holy kisse to shewe both vt casta sint oscula deinde non simulata that kisses giuen in the Church should be chast and then without dissimulation not as Iudas kisse was Origen but Lyranus more distinctly maketh these fiue kind of kisses adulatorium a flattering kisse as was Absaloms who would take the people to him and kisse them semulatorium a dissembling kisse as was Ioabs when he kissed and embraced Abner and killed him proditorium a treacherous and betraying kisse as was that of Iudas given to Christs impudicum an vnchast kisse such as the harlot giueth to the young man Prov. 7. then there is osculum fidile sanctum a faithfull and holy kisse whereof the Apostle speaketh here 5. From this custome of kissing came that foolish and superstitious ceremonie of kissing the Pax in the Popish Masse whereof Hugo taketh vpon him to giue this reason the Priest first kisseth the Pax himselfe and then giveth it vnto all the people to signifie that he is in loco Dei à quo omnis pax in the place of God from whom commeth all peace that all are reconciled by Christ who then is in the altar wherein they shew great presumption in the one for a mortall man to take vpon him to be in Gods place and great falshoode in the other to make the people beleeue that Christs verie bodie is in the altar which the heauens shall containe vntill his comming Act. 3.21 6. Wherefore concerning this vse it was onely of those times referendum est ad illius temporis morem it must be referred to the manner of those times Beza it is not